Discovery Box| (0.28) | (Gen 39:6) | 2 sn The Hebrew verb translated left indicates he relinquished the care of it to Joseph. This is stronger than what was said earlier. Apparently Potiphar had come to trust Joseph so much that he knew it was in better care with Joseph than with anyone else. |
| (0.28) | (Gen 37:5) | 3 sn Some interpreters see Joseph as gloating over his brothers, but the text simply says he told his brothers about it (i.e., the dream). The text gives no warrant for interpreting his manner as arrogant or condescending. It seems normal that he would share a dream with the family. |
| (0.28) | (Gen 34:3) | 2 tn Heb “and he spoke to the heart of the young woman,” which apparently refers in this context to tender, romantic speech (Hos 2:14). Another option is to translate the expression “he reassured the young woman” (see Judg 19:3, 2 Sam 19:7; cf. NEB “comforted her”). |
| (0.28) | (Gen 32:29) | 3 tn Heb “and he said, ‘Why is it that you ask my name?’” The referent of the pronoun “he” (the man who wrestled with Jacob) has been specified for clarity, and the order of the introductory clause and the direct discourse has been rearranged in the translation for stylistic reasons. |
| (0.28) | (Gen 32:26) | 3 tn Heb “and he said, ‘I will not let you go.’” The referent of the pronoun “he” (Jacob) has been specified for clarity, and the order of the introductory clause and the direct discourse has been rearranged in the translation for stylistic reasons. |
| (0.28) | (Gen 32:28) | 1 tn Heb “and he said.” The referent of the pronoun “he” (the man who wrestled with Jacob) has been specified for clarity, and the order of the introductory clause and the direct discourse has been rearranged in the translation for stylistic reasons. |
| (0.28) | (Gen 32:8) | 2 tn Heb “and he said, ‘If Esau comes to one camp and attacks it.” The Hebrew verb אָמַר (ʾamar) here represents Jacob’s thought or reasoning, and is therefore translated “he thought.” The order of the introductory clause and the direct discourse has been rearranged in the translation for stylistic reasons. |
| (0.28) | (Gen 30:29) | 1 tn Heb “and he said to him, ‘You know how I have served you.’” The order of the introductory clause and the direct discourse has been rearranged in the translation for stylistic reasons, and the referent of the pronoun “he” (Jacob) has been specified in the translation for clarity. |
| (0.28) | (Gen 30:6) | 3 sn The name Dan means “he vindicated” or “he judged.” The name plays on the verb used in the statement which appears earlier in the verse. The verb translated “vindicated” is from דִּין (din, “to judge, to vindicate”), the same verbal root from which the name is derived. Rachel sensed that God was righting the wrong. |
| (0.28) | (Gen 29:13) | 2 tn Heb “and he told to Laban all these things.” This might mean Jacob told Laban how he happened to be there, but Laban’s response (see v. 14) suggests “all these things” refers to what Jacob had previously told Rachel (see v. 12). |
| (0.28) | (Gen 21:30) | 2 sn This well. Since the king wanted a treaty to share in Abraham’s good fortune, Abraham used the treaty to secure ownership of and protection for the well he dug. It would be useless to make a treaty to live in this territory if he had no rights to the water. Abraham consented to the treaty, but added his rider to it. |
| (0.28) | (Gen 19:29) | 3 sn God showed Abraham special consideration because of the covenantal relationship he had established with the patriarch. Yet the reader knows that God delivered the “righteous” (Lot’s designation in 2 Pet 2:7) before destroying their world—which is what he will do again at the end of the age. |
| (0.28) | (Gen 18:2) | 3 tn Heb “and saw, and look.” The particle הִנֵּה (hinneh) draws attention to what he saw. The drawn-out description focuses the reader’s attention on Abraham’s deliberate, fixed gaze and indicates that what he is seeing is significant. |
| (0.28) | (Gen 17:17) | 1 sn Laughed. The Hebrew verb used here provides the basis for the naming of Isaac: “And he laughed” is וַיִּצְחָק (vayyitskhaq); the name “Isaac” is יִצְחָק (yitskhaq), “he laughs.” Abraham’s (and Sarah’s, see 18:12) laughter signals disbelief, but when the boy is born, the laughter signals surprise and joy. |
| (0.28) | (Gen 15:7) | 2 sn I am the Lord. The Lord initiates the covenant-making ceremony with a declaration of who he is and what he has done for Abram. The same form appears at the beginning of the covenant made at Sinai (see Exod 20:1). |
| (0.28) | (Gen 3:4) | 1 sn Surely you will not die. Here the serpent is more aware of what the Lord God said than the woman was; he simply adds a blatant negation to what God said. In the account of Jesus’ temptation Jesus is victorious because he knows the scripture better than Satan (Matt 4:1-11). |
| (0.28) | (Eph 1:20) | 4 tc The majority of mss, especially of the Western and Byzantine groups (D F G Ψ 1241 M b r Ambst), have the indicative ἐκάθισεν (ekathisen, “he seated”) for καθίσας (kathisas, “when he seated, by seating”). The indicative is thus coordinate with ἐνήργησεν (enērgēsen, “he exercised”) and provides an additional statement to “he exercised his power.” The participle (found in P92vid א A B 0278 33 81 1175 1505 1739 1881 2464 al), on the other hand, is coordinate with ἐγείρας (egeiras) and as such provides evidence of God’s power: He exercised his power by raising Christ from the dead and by seating him at his right hand. As intriguing as the indicative reading is, it is most likely an intentional alteration of the original wording. It may have been theologically motivated for it implicitly seems to restrict the exercise of God’s power to the resurrection. |
| (0.28) | (Joh 15:22) | 1 sn Jesus now describes the guilt of the world. He came to these people with both words (15:22) and sign-miracles (15:24), yet they remained obstinate in their unbelief, and this sin of unbelief was without excuse. Jesus was not saying that if he had not come and spoken to these people they would be sinless; rather he was saying that if he had not come and spoken to them, they would not be guilty of the sin of rejecting him and the Father he came to reveal. Rejecting Jesus is the one ultimate sin for which there can be no forgiveness because the one who has committed this sin has at the same time rejected the only cure that exists. Jesus spoke similarly to the Pharisees in 9:41: “If you were blind, you would have no sin (same phrase as here), but now you say ‘We see’ your sin remains.” |
| (0.28) | (Joh 14:4) | 1 sn Where I am going. Jesus had spoken of his destination previously to the disciples, most recently in John 13:33. Where he was going was back to the Father, and they could not follow him there, but later he would return for them and they could join him then. The way he was going was via the cross. This he had also mentioned previously (e.g., 12:32) although his disciples did not understand at the time (cf. 12:33). As Jesus would explain in v. 6, although for him the way back to the Father was via the cross, for his disciples the “way” to where he was going was Jesus himself. |
| (0.28) | (Ecc 6:3) | 2 tn Heb “he has no burial.” The phrase וְגַם־קְבוּרָה לֹא־הָיְתָה (vegam qevurah loʾ hayetah, “he even has no burial”) is traditionally treated as part of a description of the man’s sorry final state, that is, he is deprived of even a proper burial (KJV, NEB, RSV, NRSV, ASV, NASB, NIV, NJPS, MLB, Moffatt). However, the preceding parallel lines suggest that this a hyperbolic protasis: “If he were to live one hundred years…even if he were never buried [i.e., were to live forever]….” A similar idea occurs elsewhere (e.g., Pss 49:9; 89:48). See D. R. Glenn, “Ecclesiastes,” BKCOT, 990. |
